gold wheel sagely monastery newsletter-2- Ç < h Ð254 , 2017 p 7/8 a! gold wheel sagely monastery...

-1- 254 , 2017 7/8Gold Wheel Sagely Monastery Newsletter, Issue #254, July/August 2017

—

頓悟

念念莫忘生死苦

心心想脫輪迴圈虛空粉碎明佛性通體脫落見本源

Cultivating the Bodhi Path

Composed by Venerable Master Hsuan Hua

Sudden Awakening In every moment, do not forget the suffering of birth and death.

In every thought, yearn to escape the wheel of transmigration.

Obliterate empty space and understand the Buddha‐nature.

Cast off the entire substance and see the original source.

Gold Wheel Sagely Monastery Newsletter

235 North Avenue 58, Los Angeles, CA 90042 Tel: (323) 258-6668

www.goldwheel.org

2

6 12

14

Table of Contents 2 The Shurangama Sutra 6 The Sixth Patriarch’s Dharma Jewel Platform Sutra

12 Chan Sessions Are for Seeking Enlightenment within a Set Period 14 The Buddhadharma is in the world, and is never apart from worldly enlightenment


(Continued from issue #253) The Immortal’s Kalavinka-sound per-vaded the ten directions and Bodhisatt-vas as numerous as the sands of the Ganges gathered at the Bodhimanda with Manjushri as their leader. Editor's Note: This part of the explained sutra text comes from the lecture of the 'Driving Force of Subjective Wisdom' dated 9/13/1987.

Kalavinka is Sanskrit for “wonderful sound”; it is the name of a bird whose cry can be heard at a great distance, even while it is still in the egg. Once the bird is hatched, its call can be heard even more clearly, and the sound is very pleasing to the ear. Here the reference is not to the bird’s call but to the sound of the Buddha’s voice, which is as pleasing, clear, and penetrating as the kalavinka’s. The Buddha is called the Im-mortal because in the past, Shakyamuni Buddha cultivated as a patient immortal and upon realizing enlightenment, he was known as the Great Enlightened Golden Immortal. The Buddha’s voice pervaded the ten directions: it can reach everywhere and heard. For example, the Buddha spoke Dharma in India and we in America can hear it. It can be heard more clearly than a radio, and it arrives faster than a telegraph mes-sage. Nevertheless, this applies to those with affinity to the Buddha; otherwise, you would not hear the Buddha’s voice. One time, the Buddha’s disciple Mahamaudgal-

The Shurangama

Sutra

A Simple Explanation by Venerable Master Hsuan Hua


Joe Miller

yayana, who was foremost in spiritual penetrations, became curious to know just how far the Buddha’s voice can reach. Using his spiritual penetrations, he traveled eastward through number-less unreckonable lands, through hun-dreds of thousands of millions of Buddhalands. Having reached an im-measurable distance afar, he still could hear the Buddha’s crisp and clear voice speaking the Dharma as if it were spo-ken right into his ears. It’s like when Ron Epstein (易象

乾) attended the eight-day Chan session (others have seven days, we have eight), I asked him if he had any thoughts to share. He said Joe Miller’s singing kept playing in his mind. It came from inside his mind and not through his ears. What about Venerable Maudgalyayana? He heard the Buddha’s voice through his ears. No matter how far he walked away, he could still hear the Buddha speaking the dharma clearly. He traveled east and arrived at a country where the inhabitants were in-credibly tall. The shortest of them was thirty or forty feet tall. Maudgalyayana arrived at lunchtime and saw the bowls they were using as large as our houses. The amount they ate far surpassed what we consume. Maudgalyayana perched on the edge of one of the bowls and stood watching them eat. Eventually, one of them noticed him and exclaimed, “Oh? Where did that human-headed bug come from?” He was so tiny that they called him a human-headed bug. The Buddha of that far eastern country told them, “Do not speak like that. He is Maudgalyayana from the Saha world. He is foremost in spiritual penetrations among Shakyamuni Bud-dha’s disciples. Do not belittle him. He’s not a human-headed bug.” The


disciples of that country were surprised indeed to learn that Shakyamuni Bud-dha’s disciples were tiny like little bugs. Hence, no matter how Venerable Maudgalyayana exerted all his spiritual powers, he still could not find the edge where the Buddha’s voice does not reach. The Kalavinka-sound of the Buddha encompassed everywhere. Hence, it is said to pervade the edge of the ten direc-tions. ‘Edge’ is the border. Here it means it can reach all Buddhalands. The Im-mortal’s Kalavinka-sound pervaded the ten directions means the Buddha’s sound is both superb and wonderful. It is also loud and hence it can pervade the ten directions and all can hear the immortal Kalavinka-sound. Bodhisattvas as numerous as the sands of the Ganges: The Ganges River in In-dia is about fifteen miles wide and its sands are as fine as flour. Why use this analogy? It was because its number is huge and incalculable. In India, there are fourteen astronomical units of measure-ment, e.g. ‘Sands of the Ganges’, ‘Nayuta’, ‘Inconceivable’, ‘Countless’, ‘Asamkhyeya’. So, what comes in such great numbers? Bodhisattvas. How many Bodhisattvas? As numerous as the Sands of the Ganges. How many are the Sands of the Ganges? As many as the Sands of the Ganges. You asked me how many? I don’t know either. How many would you say? You also don’t know. Hence, it’s just as numerous as the Sands of the Ganges. In short, it is incalculable. It is simply astronomical! Gathered at the Bodhimanda: The unreckonable number of Bodhisattvas came here to listen to the dharma, and to support and safeguard the Wayplace. This is ‘limitless living beings gathered at the Bodhimanda’. You should not take this place lightly. Although the room is small, there are many great Bodhisattvas here. They are not here to listen to the sutras


and hear the dharmas. They are here to support and safeguard this Wayplace, enabling it to flourish more each day. This is the meaning of ‘gathered at the Bodhimanda’. Our dharma assembly here is the ‘Wayplace’. When you come to listen to the sutra lecture, you are all supporting and safeguarding this dharma as-sembly. It is also called ‘gathered at the Bo-dhimanda’. The Wayplace referred to is the Way-place where Shakyamuni Buddha spoke the Shurangama Sutra. It is also this present Wayplace where theShurangama Sutra is now being explained. The Bodhisattvas from the former assembly are also here. Do you want to meet them? I will tell you who they are. Manjushri as their leader. Among the Bo-dhisattvas, who is most superior? Who has the most seniority? Who has the most profound Way-Conduct? I will tell you, it is Manjushri Bodhisattva! Among the Bodhisattvas as nu-merous as the Sands of the Ganges in the ten directions, Manjushri Bodhisattva has the most seniority and he was a representative among all Bodhisattvas. He is a senior-seated Bodhisattva. In China, the Bodhimanda of Manjushri is at Wu Tai Mountain. He is re-ferred to as the Great Wise Manjushri because he is foremost among the Bodhisattvas in wisdom. Among the Arhats, Shariputra is foremost in wisdom, but his wisdom is exces-sively small compared to that of the Bodhi-sattvas. Manjushri is a Sanskrit name that means “Wonderful Virtue”, referring to his subtle, wonderful, inconceivable virtuous practices. He is also called “Wonderfully Auspicious” because everyplace he goes becomes auspi-cious. Every time he comes to a Wayplace, the Wayplace becomes very auspicious. Today, he has come to our Wayplace and hence our place is auspicious. This is Manjushri Bodhi-sattva, wonderfully auspicious. The sound of the Kalavinka bird is also wonderful!

(To be continued ...)


(Continued from issue #253) What we have just discussed about is Great Master Shen Hsiu sending his spy to steal the dharma. From this, we can glimpse on how complicated Buddhism was during the T’ang dynasty in China. There were unscrupulous people who schemed of stealing the dharma. The following section is a narrative of Shen Hsiu’s party sending an assassin to kill the Sixth Patriarch. Bhikshu Chih Ch’e was a native of Jiang Xi. As a lay-man, his first name is Xing Tsang and his last name is Zhang. During his youth, he was a heroic outlaw. When the teaching of Buddhism split into the Northern School and Southern School, the followers of each school be-came rivals and sank into the emotions of love and hate. Although the leaders of each school were devoid of the notion of self and others, the disciples were not. Those of the Northern School secretly established Shen Hsiu as the Sixth Patriarch. Not wanting the world to know that Great Master Hui Neng had received the transmission of the robe-and-bowl officiating him as the Sixth Patriarch, the followers of Shen Hsiu hired Xing Tsang to assassi-nate the Great Master. Having attained the spiritual power of knowing the thoughts of others, the Great Master knew of this plot in advance and set ten ounces of gold on his chair. That night Xing Tsang entered his room to kill him, the Master stretched out his neck in readiness. Xing Tsang striked with his sword three times but no harm befell the Great Master. There was a monk named Chih Ch’e. The Sixth Pa-triarch gave him this name after he took refuge with the Triple Jewel and became a monk. As a layman, his name was Xing Tsang. In his youth, he was a heroic outlaw, like Robinhood. He would rob from the rich and give to the poor. He always fought for victims of in justice. His martial skills were outstanding. Light and nimble, he could leap twenty feet in the air in a single bound. Shen Hsiu’s followers hired him to assassinate the Sixth Patriarch.

The Sixth Patriarch’s Dharma Jewel Platform Sutra

A Simple Explanation by Venerable Master Hsuan Hua


Buddhism became split into Northern School of Gradual Teaching and Southern School of Sudden Teaching. Northern School was led by Shen Hsiu; Southern School, by Great Master Hui Neng, The two leaders had no discrimination of self and others, but their followers did. This eventually brought on emotions of love and hate, more so with Shen Hsiu’s disciples. They dis-paraged the Sixth Patriarch, “He is illiterate! How can he be a Patriarch?” They jeered at him. On the other hand, the Sixth Patriarch had staunch disciples who resolutely believed in him. “You can’t utter such slander against our teacher!” they said. “He has obtained wisdom without the aid of a master.” Conflict ensued between the followers of the two schools. How-ever, it never crossed the minds of the Sixth Pa-triarch’s disciples to harm Shen Hsiu. Neverthe-less, Shen Hsiu’s disciples were jealous of the Sixth Patriarch as recipient of the dharma trans-mission from the Fifth Patriarch and wanted to kill him. I believe the contentiousness and hos-tility weighed more heavily in Shen Hsiu’s side; whereas patience weighed more in the Sixth Pa-triarch’s side. During that time, slurs and insults against the Sixth Patriarch abound. Some said, “He was a hunter, killing and harming lives. There is noth-ing bad he would not do. How can such a person be a Patriarch?” Some said, “He was originally a thief!” “No,” others countered, “I know he was not a bandit. He used to be a lumberjack. He would earn a little money selling wood, just enough to buy some rice. So what is the big deal with that? He has no skills. The people in the South just used him as a billboard, so they have to come up with all the wonderful things about him.” Derisions sparked in every possible man-ner. In short, this is how the people rebuked him. “At Huang Mei everyone knew that he was a barbarian. He has no wisdom at all! The people in the south are like the blind leading the blind. They are following blindly.” Shen Hsiu had several thousand followers who regarded him as the Sixth Patriarch even though he was not the recipient of the robe-and-bowl. Why? Amongst them were those who as-pired to be the Seventh Patriarch. By making


Shen Hsiu the Sixth Patriarch, the next successor from amongst themselves would be the Seventh Patriarch. Yet, they dared not publicize their claim since the world already knew that Great Master Hui Neng was the recipient of the robe-and-bowl. Hence, they hired Xing Tsang to as-sassinate Great Master Hui Neng. Their ultimate goal is to grab the robe-and-bowl and to take over the position of the Sixth Patriarch. Xing Tsang had superb martial skills. He earned the moniker “Tsang, the Flying Cat” from his agility and speed of movement. Like a cat, he was light-footed and nimble. You donot hear his movements. He could have broken into your room and you would be clueless. Not only could this cat walk silently, he could also fly. You would not find this information in any books or records at all. You would know of this moniker only if you were present during that time. Look here. In the past, Shen Hsiu’s followers had commissioned someone to set fire in the moun-tains behind Nan Hua Temple with the aim to harm Great Master Hui Neng. Now, they were sending an assassin. Why were they so intend to kill Great Master Hui Neng? They wanted to instate Shen Hsiu as the official Sixth Patriarch. In the Buddhist Lecture Hall, there is a per-son who used to have the spiritual penetrations of the heavenly eyes, heavenly ears and reading people’s minds. Then, he became greedy to be an arhat of the fourth fruition, with the ability of traversing-at-ease. He came to me many times begging me to teach him that skill. I asked him, “What for?” He said, “So that I don’t need a plane ticket when I go to Taiwan for precept or-dination.” Because of his greed for fruition and spiritual powers, his genuine wisdom never manifested. With the spiritual power of knowing the thoughts of others, the Sixth Patriarch knew of the assassin’s coming. He had readied ten ounces of gold beside his seat. Can you imagine how dangerous the situation was? By midnight, Fly-ing Cat came. Without a sound, he came into the Master’s room and stealthily approached where the Master was seating, drawing his sword ready


for the kill. What do you think the Master did? He just stretched out his neck, wordlessly implying, “Go ahead and swing your sword!” At that moment, Xing Tsang had only one thought in his mind, that is, to kill his target and complete his assign-ment from Shen Hsiu’s followers. It did not matter to him whether his target was a monk, an arhat or a patriarch. It was such a nerve-wrecking moment! It was like an atomic bomb about to explode. Swinging his mighty sword, Xing Tsang dealt three heavy blows on the Master’s neck. The strange thing is, nothing happened. The Master was not hurt at all. What do you think is the reason?

The Master said, A straight sword is not crooked. A crooked sword is not straight.

I merely owe you gold. I do not owe you my life.

Xing Tsang dropped to the ground, terrified. After awhile, he came to and begged for mercy, repenting of his misdeed and vowing to leave the home-life. The Master handed him the gold and said, “Go! I fear that my followers will harm you in retaliation. Change your appearance and return another day and I will accept you.” Xing Tsang followed his instructions and dis-appeared into the night. Later he left home under an-other sangha, received the complete precepts and was vigorous in practice. The Great Master said, “A straight (proper) sword is like the proper dharma, which fears not the deviant. Deviant dharma cannot defeat proper dharma. It is said, “The deviant cannot vanquish the proper.” Although you have your treasured sword, it can do me no harm. In a past life, I owe you ten ounces of gold, but I don’t owe you my life.”(This means to say I never killed you.)

What happened was a big shock to Xing Tsang, and he collapsed to the ground. When he came to, he repented of his misdeed and begged for forgiveness. He admitted, “Great Master, I am truly sorry for what I did to you. I have committed an offense.” Afterward, the Master talked to Xing Tsang for a long time. “Why did you want to kill me?” he asked.“It wasn’t my idea,” said Xing Tsang. “Shen Hsiu’s followers told me that you were a scoundrel and a bandit. They said you were


nothing but a hunter and a poor lumberjack, and now masquerading as a Patriarch. When I heard about such a bad person, I take it as my duty to get rid of him. Now, I know I was mistaken. If you were not a person of morality and virtue, I could have easily sliced your head off. Now, it is proven you are a lofty sanghan of virtuous conduct. Now that I have encoun-tered a greatly Virtuous One and a Good-knowing Advisor, plus my disinterest in worldly affairs, I would like to become a monk and bow to you as my teacher.” The Sixth Patriarch told him, “Take this gold and quickly leave. My disciples are pro-tective of me and they would kill you if they found out about this. Go somewhere else and leave home. When you return I will for sure take you in and be your teacher.”Xing Tsang followed the Master’s advice and disappeared into the night. Later he left home under another Bhikshu, received the complete precepts and was vigorous in practice. One day, remembering the Master’s words, he came from afar to have an audience. The Master said, “I have thought of you for a long time. What took you so long?” He replied, “The High Master once favored me by pardoning my offense. Although I have left home and practice austerities, I shall never be able to repay the kindness. The only way is by propagating the Dharma and taking living beings across. Your disci-ple often studies the Mahaparinirvana Su-tra, but he has not yet understood the prin-ciples of permanence and impermanence. I beg the High Master to be compassionate and explain them for me.” One day, remembering the Master’s words about returning to him, Xing Tsang proceeded to Nan Hua Temple from afar to pay obeisance to the Sixth Patriarch. The Master said, “I have thought of you for a long time. What took you so long?”


Xing Tsang replied, “The High Master once favored me by pardoning my offense. Al-though I have left home and practice austerities, I shall never be able to repay your kindness. The only way is to propagate the Dharma and save living beings. This disciple often studies the Mahaparinirvana Sutra, but unable to under-stand the principles of permanence and imper-manence. I beg the High Master to be compas-sionate and explain them for me.”


(Continuing from page 15)

Elder Master Hsun-Yun told everyone, es-pecially the elderly ones, that Buddha Recitation Dharma Door is the best. It is also stated in the sutras that while tens of thousands of people cul-tivate at the Dharma-Ending Age, only those who uphold the Dharma Door of Buddha Recitation get crossed over. Reciting the Buddha’s Name is the most wonderful and auspicious dharma door. We must deeply delve in single-mindedly. Nevertheless, do not take the Dharma Door of Buddha Recitation lightly. Do not think of it as relaxing as can be. Do not use our own standards in our expectation to be reborn in the Pure Land. As stated in the Sixteen Contemplations Sutra: if you want to be reborn in the Land of Ultimate Bliss, you must cultivate three blessings. First, you must obey and take refuge with the Triple Jewel. You must be filial to and provide for your parents, obey your teachers and elders, be com-passionate with no acts of killing, and cultivate the Ten Wholesome Deeds. Second, you must receive and uphold the Three Refuges, be replete with the myriad precepts, and always conform to proper deportment. Third, you must bring forth the Bodhi mind, deeply believe in cause and ef-fect, study and recite the Mahayana sutras, be vigorous in cultivation. We must abide by the Buddha’s standards in evaluating whether or not we have complied the Three Blessings. We must not base our own set of standards, thinking we have done our share of cultivation. The standards of the Buddhaland is much higher and more stringent. If we do not meet those standards, we would be rejected and be left outside the gates.



(Continued from issue #253) Those who investigate Chan can be the mas-ters of their own birth and death. They can come and go freely without any restriction. As it is said,

My destiny is determined by myself, not by heaven.

Even Old Man Yama has no control over you. He cannot touch you! Why not? Because you've already transcended the Three Realms. What is meant by being free to come and go? It is the freedom to live and to die. If you want to live, you can live; if you want to die, you can die, as your heart desires. But take note ─ this kind of death doesn't mean committing suicide or taking poison. Our physical body is like a house. If we want to go out and travel, we are free to go wherever we want. If we wish, we can have a hundred million transformation bodies to teach living beings throughout empty space and the Dharma Realm. If we don't wish to travel, we can stay in the house and no one will disturb us. We should know that everything throughout empty space and the Dharma Realm is within the Dharma-body. Noth-ing goes beyond the Dharma-body. All of you have exerted the effort to come attend the Chan session, working non-stop day and night. You hope to gain freedom and control over birth and death—to be the master of your own life, and to be in charge of your birth and death. That is truly the state of freedom over birth and death. In investigating Chan, when you reach the state of being oblivious of the sky above, the earth below, and the people in between, and you become one with empty space, then the light of enlighten-

Chan Sessions Are for Seeking Enlightenment within a Set Period

An Instructional talk given by Venerable Master Hua on August 20, 1979 in the City of Ten Thousand Buddhas


ment is dawning. Walking and sitting, sitting and walk-ing─serve as the key for opening our wisdom. Investigate “Who is mindful of the Buddha?” Which one is mindful of the Buddha? Who is sitting in medita-tion? Which one is sitting in meditation? Who is the one eating? Who is the one sleeping? We must search for that person. To search, we must investigate. When we investi-gate to the point that the mountains disappear and the wa-ters vanish, turn around and it’s the moment of awakening. There is a saying,

Reaching the end of mountains and rivers, it seems there’s no road ahead.

Beyond the dark willows and the bright flowers, another village unfolds.

It is also said,

After reaching the top of a hundred-foot pole, advance another step.

The worlds in the ten directions will appear in their entirety.

If you do not investigate Chan and you do not sit in meditation, you do not know from where you come at birth and to where you’d go at death. Being clueless, you are born in a muddle and you die in a muddle. Living your whole life in a muddle, that is pathetic! If you work hard at investigating Chan, then, when you get enlightened, you will recognize your original face before your parents gave birth to you. You will suddenly fathom everything; you will know all the internal and ex-ternal details and general and subtle aspects of all the myriad phenomena, and you will thoroughly comprehend the total functioning of the mind. Having attained the state of great creation and great transformation, you will even-tually become a Buddha and attain the level of unsurpassed proper and equal enlightenment. Laozi once said,

When the world recognizes that which is marvelous, it demonstrates the existence of that which is ominous. When the world recognizes that which is wholesome,

it demonstrates the existence of that which is unwholesome.

People in this world all know that it is good to do wholesome deeds. However, when it comes time to do them, they no longer feel up to it. Everyone says it is right to do good deeds, but when faced with situations, they fail the test and get tempted by external state. Misled by states, they do evil deeds instead of good deeds.



(Continued from issue #253)

In Roll Five of Emperor Liang’s Jeweled Re-pentance, the text states: Everyone must exert his/her own diligence and race against time. Letting emo-tions run wild and following whimsical notions, pro-gress will be delayed. Applying laborious efforts, enduring suffering, valiant vigor emerges. Hence, the Sutra states: Compassion is the Wayplace; patiently bear the exhaustion and difficulties. Propelling is the Wayplace; it enables us to achieve our goal. Know-ing that the adornment of all wholesome things comes from tireless diligence. To cross the vast ocean, a boat is essential. When the mind resolves for the Way but the body takes no action, this disparity will end up with nothing being accomplished. As a famished person thinks of delicious flavors, mere thinking would not alleviate his hunger. Hence, to accomplish the Way, one’s mind and action must be one and in sync--bringing forth spirited vigor, having a sense of shame, repenting and reform of our trans-gressions, and resolves all enmities.” The general meaning is that, Chan Master Jr Gung encouraged all to exert diligence. He also ad-monished everyone to race against his/her own life-span and see who/which is faster. Letting emotions run wild, following whimsical notions, progress will be delayed. If you dillydally along the path of culti-vation, it will take a much longer time for you to obtain an authentic substance of principle. Applying laborious efforts, enduring suffering, valiant vigor emerges. If you can undergo hardships and patiently persevere, your valiant vigor will quickly come forth. Compassion is the Wayplace; patiently bear the exhaustion and difficulties. In this Wayplace, we diligently work on attaining the Way. Only through patient perseverance amidst exhaustion and difficul-ties, will you succeed.

The Buddha dharma is in the world, and is never apart from worldly enlightenment.

Instructional Talk by Dharma Master Heng Gwei on November 29, 2015, during Lunch at Gold Wheel Sagely Monastery Emperor Liang’s Jeweled Repentance Dharma Assembly


Propelling is the wayplace; it enables us to achieve our goal. In the Way Place, we are able to cultivate various dharma doors in order to explore our treasury of blessings, virtues, and wisdom. Knowing that the adornment of all wholesome things comes from tireless dili-gence. To adorn our inherent Buddha nature with wholesome merit and virtue is nothing short of hard work, diligence, and vigor. Can we rely on anything else to accomplish this task? None but hard work, diligence, and vigor. To cross the vast ocean, a boat is essen-tial. Likewise, we need a boat to cross the sea of suffering. It is imperative. When the mind resolves for the Way but the body takes no action, this disparity will end up with nothing accomplished. If we de-cide to cultivate, but takes no steps towards our goal, then this disparity between our mind and our actions would disable us to obtain the wondrous fruition. Likened to a person who is starving, his mind constantly thinks of all delicacies. However, mere thinking of food does not help solve his hunger. For us to obtain the fruit of enlighten-ment, our minds and actions must be consis-tent. Our mind must be vigorous; our actions must be vigorous too. This is the only way to accomplish the Way. Whether we choose the Repentance Dharma Door, the Buddha Reci-tation Dharma Door, or the Chan Dharma Door, our actions must be consistent with our mind. In order to accomplish the Way, we must possess the following conditions. First, we must believe in the principle of cause and effect. Second, we must strictly uphold the precepts. Third, we must have complete faith. Fourth, we must single-mindedly dwell in the Dharma Door we have chosen.

(Continuation in Page 11)


2017 7 8 Schedule of Weekly Events – July and August of 2017

7/2(

Recitation of Shurangama Sutra 8:00 am — 3:00 pm

7/9( Celebration of Gwan Yin Bodhisattva’s Enlightenment

Recitation of Universal Door Chapter 8:00 am — 10:00 am

Great Compassion Repentance 1:00 pm - 3:00 pm

7/16( Amitabha Buddha Recitation 8:00 am — 3:00 pm

7/23( Chapter of the Conduct and Vows of Universal Worthy Bodhisattva 8:00 am — 3:00 pm

7/30( Recitation of Earth Store Sutra 8:00 am — 3:00 pm

8/6( Recitation of Shurangama Sutra 8:00 am — 3:00 pm

8/13( Chapter of the Conduct and Vows of Universal Worthy Bodhisattva 8:00 am — 3:00 pm

8/20( Great Compassion Repentance 8:00 am — 10:00 am Recitation of Great Compassion Mantra 1:00 pm - 3:00 pm

8/27( Recitation of Earth Store Sutra 8:00 am — 3:00 pm

Always think of the day as if there is no tomorrow.

Do not wait until there is no time and try to find time.

Dharma Realm Buddhist Association Gold Wheel Sagely Monastery 235 North Avenue 58, Los Angeles, CA 90042 Telephone: (323) 258-6668 ( www.goldwheel.org )

gold wheel sagely monastery newsletter-2- Ç < h Ð254 , 2017 p 7/8 a! gold wheel sagely monastery...

Documents